Gender-variant identities worldwide/en - Revision history

InternetArchiveBot: Rescuing 2 sources and tagging 0 as dead.) #IABot (v2.0.9.5

2026-02-17T00:54:03Z

Rescuing 2 sources and tagging 0 as dead.) #IABot (v2.0.9.5

← Older revision		Revision as of 00:54, 17 February 2026
Line 78:		Line 78:
	* '''Era:''' ??? - to present<ref>{{cite journal\|title=Sexualities and Genders in Zapotec Oaxaca\|last=Stephen\|first=Lynn\|date=March 2002\|journal=Latin American Perspectives \|doi=10.1177/0094582X0202900203 \|url=https://www.researchgate.net/publication/249691394_Sexualities_and_Genders_in_Zapotec_Oaxaca \|volume=29\|issue=2\|page=41-59}}</ref>		* '''Era:''' ??? - to present<ref>{{cite journal\|title=Sexualities and Genders in Zapotec Oaxaca\|last=Stephen\|first=Lynn\|date=March 2002\|journal=Latin American Perspectives \|doi=10.1177/0094582X0202900203 \|url=https://www.researchgate.net/publication/249691394_Sexualities_and_Genders_in_Zapotec_Oaxaca \|volume=29\|issue=2\|page=41-59}}</ref>
	* '''Description of sex/gender:''' AMAB individuals who take on feminine roles. Similar to the Muxe, described below.<ref name="opentextbook">{{Cite web \|title=Chapter 3: Global Sexualities: LGBTQ Anthropology Past, Present, and Future {{!}} Glossary \|author= \|work=LGBTQ+ Studies: An Open Textbook \|date= \|access-date=5 December 2020 \|url= https://courses.lumenlearning.com/suny-lgbtq-studies/chapter/global-sexualities-glossary/}}</ref>		* '''Description of sex/gender:''' AMAB individuals who take on feminine roles. Similar to the Muxe, described below.<ref name="opentextbook">{{Cite web \|title=Chapter 3: Global Sexualities: LGBTQ Anthropology Past, Present, and Future {{!}} Glossary \|author= \|work=LGBTQ+ Studies: An Open Textbook \|date= \|access-date=5 December 2020 \|url= https://courses.lumenlearning.com/suny-lgbtq-studies/chapter/global-sexualities-glossary/}}</ref>
	* '''Role in society:''' "The ''biza'ah'' sometimes engage in the stereotypically feminine activities of their community such as the making of ceremonial candles."<ref name="DTAglobal">{{Cite web \|title=Global Terms \|author= \|work=Digital Transgender Archive \|date= \|access-date=5 December 2020 \|url= https://www.digitaltransgenderarchive.net/learn/terms}}</ref>		* '''Role in society:''' "The ''biza'ah'' sometimes engage in the stereotypically feminine activities of their community such as the making of ceremonial candles."<ref name="DTAglobal">{{Cite web \|title=Global Terms \|author= \|work=Digital Transgender Archive \|date= \|access-date=5 December 2020 \|url=https://www.digitaltransgenderarchive.net/learn/terms \|archive-date=3 July 2023 \|archive-url=https://web.archive.org/web/20230703064116/https://www.digitaltransgenderarchive.net/learn/terms \|url-status=dead }}</ref>

	=== Kipijuituq ===		=== Kipijuituq ===
Line 390:		Line 390:
	==External links==		==External links==
	* [https://www.pbs.org/independentlens/content/two-spirits_map-html/ PBS: A Map of Gender-Diverse Cultures]. This is an interactive world map showing the locations of dozens of cultures that recognize nonbinary genders.		* [https://www.pbs.org/independentlens/content/two-spirits_map-html/ PBS: A Map of Gender-Diverse Cultures]. This is an interactive world map showing the locations of dozens of cultures that recognize nonbinary genders.
	* [https://www.digitaltransgenderarchive.net/learn/terms Digital Transgender Archive: Global Terms]		* [https://web.archive.org/web/20230703064116/https://www.digitaltransgenderarchive.net/learn/terms Digital Transgender Archive: Global Terms]
	* [https://www.rnz.co.nz/international/pacific-news/397872/understanding-the-pacific-s-alternative-genders Understanding the Pacific's alternative genders]		* [https://www.rnz.co.nz/international/pacific-news/397872/understanding-the-pacific-s-alternative-genders Understanding the Pacific's alternative genders]

InternetArchiveBot: Rescuing 1 sources and tagging 0 as dead.) #IABot (v2.0.9.5

2025-12-29T13:28:36Z

Rescuing 1 sources and tagging 0 as dead.) #IABot (v2.0.9.5

← Older revision		Revision as of 13:28, 29 December 2025
Line 112:		Line 112:
	[[File:Amaranta Gómez Regalado.jpg\|thumb\|Mexican ''muxe'' social anthropologist and human rights activist [[Amaranta Gómez Regalado]] (b. 1977), speaking at the "We Move the World" event in Argentina, 2020.]]		[[File:Amaranta Gómez Regalado.jpg\|thumb\|Mexican ''muxe'' social anthropologist and human rights activist [[Amaranta Gómez Regalado]] (b. 1977), speaking at the "We Move the World" event in Argentina, 2020.]]

	* '''Name of identity:''' ''Muxe'', also spelled ''muxhe''. This is Zapotec for "woman," but their society distinguishes them from women.<ref name="muxe cobelo">Luis Cobelo. "Cooking with Muxes, Mexico's Third Gender." ''Vice'' (magazine). July 2015. Retrieved October 14, 2020. https://www.vice.com/en/article/bmp3zv/cooking-with-muxes-mexicos-third-gender</ref> Another possible origin of the word is the Spanish word for "woman", ''mujer''.<ref>{{Cite news\|url=http://origin-www.goethe.de/mmo/priv/4038800-STANDARD.pdf\|title=Muxe: el tercer sexo\|last=Bennholdt-Thomsen\|first=Veronika\|work=\|year=2008\|agency=Goethe Institut\|language=Spanish\|access-date=March 13, 2016\|via=}}</ref>		* '''Name of identity:''' ''Muxe'', also spelled ''muxhe''. This is Zapotec for "woman," but their society distinguishes them from women.<ref name="muxe cobelo">Luis Cobelo. "Cooking with Muxes, Mexico's Third Gender." ''Vice'' (magazine). July 2015. Retrieved October 14, 2020. https://www.vice.com/en/article/bmp3zv/cooking-with-muxes-mexicos-third-gender</ref> Another possible origin of the word is the Spanish word for "woman", ''mujer''.<ref>{{Cite news\|url=http://origin-www.goethe.de/mmo/priv/4038800-STANDARD.pdf\|title=Muxe: el tercer sexo\|last=Bennholdt-Thomsen\|first=Veronika\|work=\|year=2008\|agency=Goethe Institut\|language=Spanish\|access-date=March 13, 2016\|via=\|archive-date=April 4, 2023\|archive-url=https://web.archive.org/web/20230404062747/https://origin-www.goethe.de/mmo/priv/4038800-STANDARD.pdf\|url-status=dead}}</ref>
	* '''Culture:''' Zapotec cultures of Oaxaca (southern Mexico)		* '''Culture:''' Zapotec cultures of Oaxaca (southern Mexico)
	* '''Era:''' Pre-Columbian to present.<ref name="muxe cobelo" /> A post-Columbian origin myth for the ''muxe'' says the ''muxe'' "fell out from the pocket of Vicente Ferrer, the patron saint of [the small town Juchitán de Zaragoza], as he passed through town, which, according to locals, means they were born under a lucky star. A second version of the saint’s legend says that Vicente Ferrer was carrying three bags: one with female seeds, one with male seeds and one where the two were mixed. According to this story, the third bag sprung a leak in Juchitán, and that’s the reason why there are so many muxes here."<ref name="muxe bbc" />		* '''Era:''' Pre-Columbian to present.<ref name="muxe cobelo" /> A post-Columbian origin myth for the ''muxe'' says the ''muxe'' "fell out from the pocket of Vicente Ferrer, the patron saint of [the small town Juchitán de Zaragoza], as he passed through town, which, according to locals, means they were born under a lucky star. A second version of the saint’s legend says that Vicente Ferrer was carrying three bags: one with female seeds, one with male seeds and one where the two were mixed. According to this story, the third bag sprung a leak in Juchitán, and that’s the reason why there are so many muxes here."<ref name="muxe bbc" />

InternetArchiveBot: Rescuing 1 sources and tagging 0 as dead.) #IABot (v2.0.9.5

2025-11-21T00:53:54Z

Rescuing 1 sources and tagging 0 as dead.) #IABot (v2.0.9.5

← Older revision		Revision as of 00:53, 21 November 2025
Line 161:		Line 161:
	* '''Role in society:''' Priesthood.		* '''Role in society:''' Priesthood.

	For the past six centuries, the Bugis people of Indonesia have divided their society into five separate genders. All five must harmoniously coexist. They are ''oroané'' (cisgender men), ''makkunrai'' (cisgender women), ''calabai'' (analogous to transgender women), ''calalai'' (analogous to transgender men), and ''bissu'' (all aspects of gender combined to form a whole).<ref>"Sulawesi's fifth gender" . Inside Indonesia. https://web.archive.org/web/20120728104208/http://www.insideindonesia.org/edition-66-apr-jun-2001/sulawesi-s-fifth-gender-3007484 Archived from the original on 28 July 2012. Retrieved 2011-07-25.</ref><ref>{{cite web\|url=http://www.iias.nl/iiasn/29/IIASNL29_27.pdf\|title=Sex, Gender, and Priests in South Sulawesi, Indonesia\|publisher=International Institute for Asian Studies}}</ref> <ref>Davies, Sharyn Graham. Gender Diversity in Indonesia: Sexuality, Islam and Queer Selves (ASAA Women in Asia Series), Routledge, 2010.</ref><ref>Davies, Sharyn Graham. Challenging Gender Norms: Five Genders Among Bugis in Indonesia (Case Studies in Cultural Anthropology), Wadsworth Publishing, 2006.</ref><ref>Pelras, Christian. The Bugis (The Peoples of South-East Asia and the Pacific), Wiley-Blackwell, 1997.</ref><ref name=Prezi>{{cite web \|url=http://www.iias.nl/iiasn/29/IIASNL29_27.pdf \|title=Sex, Gender, and Priests in South Sulawesi, Indonesia \|publisher=[[International Institute for Asian Studies]] \|accessdate=2011-07-25 \|archive-url=https://web.archive.org/web/20110721074825/http://www.iias.nl/iiasn/29/IIASNL29_27.pdf \|archive-date=21 July 2011}}</ref>		For the past six centuries, the Bugis people of Indonesia have divided their society into five separate genders. All five must harmoniously coexist. They are ''oroané'' (cisgender men), ''makkunrai'' (cisgender women), ''calabai'' (analogous to transgender women), ''calalai'' (analogous to transgender men), and ''bissu'' (all aspects of gender combined to form a whole).<ref>"Sulawesi's fifth gender" . Inside Indonesia. https://web.archive.org/web/20120728104208/http://www.insideindonesia.org/edition-66-apr-jun-2001/sulawesi-s-fifth-gender-3007484 Archived from the original on 28 July 2012. Retrieved 2011-07-25.</ref><ref>{{cite web\|url=http://www.iias.nl/iiasn/29/IIASNL29_27.pdf\|title=Sex, Gender, and Priests in South Sulawesi, Indonesia\|publisher=International Institute for Asian Studies\|access-date=2020-04-13\|archive-date=2023-03-14\|archive-url=https://web.archive.org/web/20230314234207/http://www.iias.nl/iiasn/29/IIASNL29_27.pdf\|url-status=dead}}</ref> <ref>Davies, Sharyn Graham. Gender Diversity in Indonesia: Sexuality, Islam and Queer Selves (ASAA Women in Asia Series), Routledge, 2010.</ref><ref>Davies, Sharyn Graham. Challenging Gender Norms: Five Genders Among Bugis in Indonesia (Case Studies in Cultural Anthropology), Wadsworth Publishing, 2006.</ref><ref>Pelras, Christian. The Bugis (The Peoples of South-East Asia and the Pacific), Wiley-Blackwell, 1997.</ref><ref name=Prezi>{{cite web \|url=http://www.iias.nl/iiasn/29/IIASNL29_27.pdf \|title=Sex, Gender, and Priests in South Sulawesi, Indonesia \|publisher=[[International Institute for Asian Studies]] \|accessdate=2011-07-25 \|archive-url=https://web.archive.org/web/20110721074825/http://www.iias.nl/iiasn/29/IIASNL29_27.pdf \|archive-date=21 July 2011}}</ref>

	The Bugis believe that someone is born with the propensity to become the mixed gender ''bissu'', revealed in a baby whose genitalia are ambiguous ([[intersex]]). These ambiguous genitalia need not be visible; a normative male who becomes a ''bissu'' is believed to be female on the inside. This combination of sexes enables a 'meta-gender' identity to emerge. Ambiguous genitalia alone do not confer the state of being a ''bissu''.<ref>{{cite journal \|url=http://www.insideindonesia.org/edition-66/sulawesi-s-fifth-gender-3007484 \|title=Sulawesi's fifth gender \|journal=[[Inside Indonesia]] \|accessdate=2011-07-25 \|archive-url=https://web.archive.org/web/20120728104208/http://www.insideindonesia.org/edition-66-apr-jun-2001/sulawesi-s-fifth-gender-3007484 \|archive-date=28 July 2012 }}</ref> In order to become ''bissu'', one must learn the language, songs, and incantations, and have a gift for bestowing blessings. They must remain celibate and wear conservative clothes.<ref name=ABC/> In daily social life, the ''bissu'', the ''calabai'', and the ''calalai'' may enter the dwelling places of both men and women.<ref name=Prezi1>{{cite web\|website=Prezi\|url=https://prezi.com/yhh0sdzysou5/the-bugis-five-genders-and-belief-in-a-harmonious-world/\|title=The Bugis Five Genders and Belief in a Harmonious World\|first=Karlana\|last=June\|date=23 February 2015\|accessdate=27 February 2019}}</ref>		The Bugis believe that someone is born with the propensity to become the mixed gender ''bissu'', revealed in a baby whose genitalia are ambiguous ([[intersex]]). These ambiguous genitalia need not be visible; a normative male who becomes a ''bissu'' is believed to be female on the inside. This combination of sexes enables a 'meta-gender' identity to emerge. Ambiguous genitalia alone do not confer the state of being a ''bissu''.<ref>{{cite journal \|url=http://www.insideindonesia.org/edition-66/sulawesi-s-fifth-gender-3007484 \|title=Sulawesi's fifth gender \|journal=[[Inside Indonesia]] \|accessdate=2011-07-25 \|archive-url=https://web.archive.org/web/20120728104208/http://www.insideindonesia.org/edition-66-apr-jun-2001/sulawesi-s-fifth-gender-3007484 \|archive-date=28 July 2012 }}</ref> In order to become ''bissu'', one must learn the language, songs, and incantations, and have a gift for bestowing blessings. They must remain celibate and wear conservative clothes.<ref name=ABC/> In daily social life, the ''bissu'', the ''calabai'', and the ''calalai'' may enter the dwelling places of both men and women.<ref name=Prezi1>{{cite web\|website=Prezi\|url=https://prezi.com/yhh0sdzysou5/the-bugis-five-genders-and-belief-in-a-harmonious-world/\|title=The Bugis Five Genders and Belief in a Harmonious World\|first=Karlana\|last=June\|date=23 February 2015\|accessdate=27 February 2019}}</ref>

100.101.254.78 at 19:42, 25 May 2025

2025-05-25T19:42:46Z

← Older revision		Revision as of 19:42, 25 May 2025
Line 7:		Line 7:

	==Identities in Africa==		==Identities in Africa==

			=== Mudoko dako ===

			* '''Name of identity:''' Mudoko dako, mudoko daka,<ref>{{Cite book\|title=Boy-wives and Female Husbands: Studies of African Homosexualities\|last=Murray\|first=Stephen O.\|publisher=SUNY Press\|year=2001\|isbn=978-0312238292\|pages=35–36}}</ref> dano mulokere<ref>{{Cite book\|title=Queering Creole Spiritual Traditions: Lesbian, Gay, Bisexual, and Transgender Participation in African-Inspired Traditions in the Americas\|last=Sparks\|first=David\|publisher=Routledge\|year=2004\|isbn=978-1560233510\|pages=37}}</ref>
			* '''Culture:''' Lango
			* '''Era:''' Precolonial times
			* '''Description of sex/gender:''' The mudoko dako were treated as women and could marry men.<ref>{{Cite web\|url=https://daily.jstor.org/the-deviant-african-genders-that-colonialism-condemned/\|title=The “Deviant” African Genders That Colonialism Condemned\|last=Elnaiem\|first=Mohammed\|date=2021-04-29\|website=JSTOR Daily\|archive-url=https://archive.is/aPFER\|archive-date=2021-05-07\|access-date=2025-05-25}}</ref>
			* '''Role in society:''' The Lango society long viewed and treated the mudoko dako as women.<ref>{{Cite journal\|last=Tamale\|first=Sylvia\|date=2013-08-08\|title=Confronting the Politics of Nonconforming Sexualities in Africa\|url=https://www.cambridge.org/core/journals/african-studies-review/article/abs/confronting-the-politics-of-nonconforming-sexualities-in-africa/E2E9BC2E3CFE66C5CDC848EE2C7BC275\|journal=African Studies Review\|volume=56\|issue=2\|pages=31-45}}</ref>

	===Kodjo-besia===		===Kodjo-besia===

InternetArchiveBot: Rescuing 2 sources and tagging 0 as dead.) #IABot (v2.0.9.5

2024-09-19T00:54:10Z

Rescuing 2 sources and tagging 0 as dead.) #IABot (v2.0.9.5

← Older revision		Revision as of 00:54, 19 September 2024
Line 175:		Line 175:
	[[File:Potters at work. The one on the right is a man in woman's garb (Itneg people, 1922).jpg\|thumb\| Potters from the Itneg people. The person on the right is a ''bayok'' in female attire (c. 1922).<ref name="cole">{{cite journal\|first1=Fay-Cooper\|last1= Cole\|first2=Albert \|last2=Gale\|year=1922\|title=The Tinguian; Social, Religious, and Economic life of a Philippine tribe\|journal=Field Museum of Natural History: Anthropological Series\|volume=14\|issue=2\|pages=[https://archive.org/details/tinguiansocialre142cole/page/235 235]–493\|url=https://archive.org/details/tinguiansocialre142cole}}</ref>]]		[[File:Potters at work. The one on the right is a man in woman's garb (Itneg people, 1922).jpg\|thumb\| Potters from the Itneg people. The person on the right is a ''bayok'' in female attire (c. 1922).<ref name="cole">{{cite journal\|first1=Fay-Cooper\|last1= Cole\|first2=Albert \|last2=Gale\|year=1922\|title=The Tinguian; Social, Religious, and Economic life of a Philippine tribe\|journal=Field Museum of Natural History: Anthropological Series\|volume=14\|issue=2\|pages=[https://archive.org/details/tinguiansocialre142cole/page/235 235]–493\|url=https://archive.org/details/tinguiansocialre142cole}}</ref>]]

	* '''Name of identity:''' called ''asog'' in groups in the Visayan islands, and ''bayok'' in the Luzon islands.<ref>http://intersections.anu.edu.au/issue2/carolyn2.html</ref>		* '''Name of identity:''' called ''asog'' in groups in the Visayan islands, and ''bayok'' in the Luzon islands.<ref>{{Cite web \|url=http://intersections.anu.edu.au/issue2/carolyn2.html \|title=Archive copy \|access-date=2020-04-13 \|archive-date=2023-05-27 \|archive-url=https://web.archive.org/web/20230527214023/http://intersections.anu.edu.au/issue2/carolyn2.html \|url-status=dead }}</ref>
	* '''Culture:''' indigenous peoples of the Philippines		* '''Culture:''' indigenous peoples of the Philippines
	* '''Era:''' traditional to present		* '''Era:''' traditional to present
Line 181:		Line 181:
	* '''Role in society:''' shaman		* '''Role in society:''' shaman

	In the Philippines, various pre-colonial ethnic groups had spiritual functionaries called ''babaylan'', ''balian'', or ''katalonan''. A few of them were AMAB people with a feminine gender expression called ''asog'' in groups in the Visayan islands and ''bayok'' in the Luzon islands.<ref>http://intersections.anu.edu.au/issue2/carolyn2.html</ref> Persecution of non-Christian, non-Muslim people and the imposition of patriarchy and binary gender has led to the erasure of these social roles.<ref>https://books.google.com.ph/books?id=93lag7tXriIC&printsec=frontcover#v=onepage&q&f=false</ref>		In the Philippines, various pre-colonial ethnic groups had spiritual functionaries called ''babaylan'', ''balian'', or ''katalonan''. A few of them were AMAB people with a feminine gender expression called ''asog'' in groups in the Visayan islands and ''bayok'' in the Luzon islands.<ref>{{Cite web \|url=http://intersections.anu.edu.au/issue2/carolyn2.html \|title=Archive copy \|access-date=2020-04-13 \|archive-date=2023-05-27 \|archive-url=https://web.archive.org/web/20230527214023/http://intersections.anu.edu.au/issue2/carolyn2.html \|url-status=dead }}</ref> Persecution of non-Christian, non-Muslim people and the imposition of patriarchy and binary gender has led to the erasure of these social roles.<ref>https://books.google.com.ph/books?id=93lag7tXriIC&printsec=frontcover#v=onepage&q&f=false</ref>

	{{Clear}}		{{Clear}}

Mousey: /* Enarees */ fix ref

2023-11-29T21:48:24Z

Enarees: fix ref

← Older revision		Revision as of 21:48, 29 November 2023
Line 350:		Line 350:
	The Enarees were gender-variant priests of the ancient Scythian people. The 5th century Greek medical anthology, "Hippocratic Corpus," said that the Enarees wore women's styles of clothing, used feminine mannerisms in their speech, and did women's work.<ref name="enarees phillips" /> Pseudo-Hippocrates said the Scythians believe the cause of their femininity is divine, but he theorized that they became so due to injuring their genitals from continous horse riding,<ref>{{cite wikisource \|author=Hippocrates \|title=On Airs, Waters, Places \|wslink=On Airs, Waters, Places#Part XXII \|at=Part XXII}}</ref> and from wearing trousers<ref>{{Cite journal\|last=Chiasson\|first=Charles\|date=2001\|title=Scythian Androgyny and Environmental Determinism in Herodotus and the Hippocratic πϵρὶ ἀϵ́ρων ὑδάτων τóπων\|journal=Syllecta Classica\|language=en\|volume=12\|issue=1\|pages=33–73\|doi=10.1353/syl.2001.0007\|issn=2160-5157}}</ref><ref>{{Cite book\|last=Minns\|first=Ellis\|title=Scythians and Greeks: A Survey of Ancient History and Archaeology on the North Coast of the Euxine from the Danube to the Caucasus\|publisher=Cambridge University Press\|year=1913\|isbn=9781108024877\|location=\|pages=45–6}}</ref> (which was seen as an odd foreign custom to the toga-wearing Greeks). Archaeologist Ellis Minns (1874 - 1953) said Ovid may be partly right, because bareback horse riding has been known to cause damage to the testicles resulting in loss of the ability to have an erection or ejaculate, even for modern-day riders.<ref>{{Cite book\|last=Minns\|first=Ellis\|title=Scythians and Greeks: A Survey of Ancient History and Archaeology on the North Coast of the Euxine from the Danube to the Caucasus\|publisher=Cambridge University Press\|year=1913\|isbn=9781108024877\|location=\|pages=45–6}}</ref> Riding injures alone do not account for the femininity of Enarees, which seem to be part of the cross-cultural tradition of cross-dressing shamans.<ref>{{Cite web\|url=https://classicalstudies.org/annual-meeting/148/abstract/neither-men-nor-women-failure-western-binary-systems\|title=(N)either Men (n)or Women? The Failure of Western Binary Systems\|last=Hart\|first=Rachel\|date=\|website=Society for Classical Studies\|archive-url=\|archive-date=\|access-date=2020-01-28}}</ref>		The Enarees were gender-variant priests of the ancient Scythian people. The 5th century Greek medical anthology, "Hippocratic Corpus," said that the Enarees wore women's styles of clothing, used feminine mannerisms in their speech, and did women's work.<ref name="enarees phillips" /> Pseudo-Hippocrates said the Scythians believe the cause of their femininity is divine, but he theorized that they became so due to injuring their genitals from continous horse riding,<ref>{{cite wikisource \|author=Hippocrates \|title=On Airs, Waters, Places \|wslink=On Airs, Waters, Places#Part XXII \|at=Part XXII}}</ref> and from wearing trousers<ref>{{Cite journal\|last=Chiasson\|first=Charles\|date=2001\|title=Scythian Androgyny and Environmental Determinism in Herodotus and the Hippocratic πϵρὶ ἀϵ́ρων ὑδάτων τóπων\|journal=Syllecta Classica\|language=en\|volume=12\|issue=1\|pages=33–73\|doi=10.1353/syl.2001.0007\|issn=2160-5157}}</ref><ref>{{Cite book\|last=Minns\|first=Ellis\|title=Scythians and Greeks: A Survey of Ancient History and Archaeology on the North Coast of the Euxine from the Danube to the Caucasus\|publisher=Cambridge University Press\|year=1913\|isbn=9781108024877\|location=\|pages=45–6}}</ref> (which was seen as an odd foreign custom to the toga-wearing Greeks). Archaeologist Ellis Minns (1874 - 1953) said Ovid may be partly right, because bareback horse riding has been known to cause damage to the testicles resulting in loss of the ability to have an erection or ejaculate, even for modern-day riders.<ref>{{Cite book\|last=Minns\|first=Ellis\|title=Scythians and Greeks: A Survey of Ancient History and Archaeology on the North Coast of the Euxine from the Danube to the Caucasus\|publisher=Cambridge University Press\|year=1913\|isbn=9781108024877\|location=\|pages=45–6}}</ref> Riding injures alone do not account for the femininity of Enarees, which seem to be part of the cross-cultural tradition of cross-dressing shamans.<ref>{{Cite web\|url=https://classicalstudies.org/annual-meeting/148/abstract/neither-men-nor-women-failure-western-binary-systems\|title=(N)either Men (n)or Women? The Failure of Western Binary Systems\|last=Hart\|first=Rachel\|date=\|website=Society for Classical Studies\|archive-url=\|archive-date=\|access-date=2020-01-28}}</ref>

	In her PhD thesis about trans history and spirituality, trans woman Helen Savage noted another way that the importance of horses in Scythian culture may have led to the Enarees' discovery of another method of gender transition: "The Roman poet Ovid, who was exiled to the borders of the Scythian steppe in the first century BC, provides a tantalising hint of the practice there of drinking mare's urine, a substance so high in oestrogens that it is still used as the source of a proprietary drug, 'premarin', widely used still for hormone replacement therapy -- and to feminise male-to-female transsexuals."<ref name="enarees savage 74">Helen Savage. (2006) "Changing sex? : transsexuality and Christian theology." Doctoral thesis, Durham University. http://etheses.dur.ac.uk/3364/</ref> The Enarees may have practiced the world's earliest-known hormone therapy for trans-feminine people. The practice of using mare's urine for oestrogen therapy was lost for hundreds of years, until being independently discovered by scientists in the 1930s CE.<ref name="SchachterMarrian1938">{{cite journal\|last1=Schachter\|first1=B.\|last2=Marrian\|first2=G. F.\|title=The isolation of estrone sulfate from the urine of pregnant mares\|journal=Journal of Biological Chemistry\|volume=126\|year=1938\|pages=663–669}}</ref> This discovery was developed into Premarin in the 1940s, the first commercial oestrogen replacement drug in Western medicine,<ref name=MDD>Jim Kling October 2000 [http://pubs.acs.org/subscribe/archive/mdd/v03/i08/html/kling.html The Strange Case of Premarin] Modern Drug Discovery (3):8 46–52</ref> and still one of the most widely used today. The Enarees may also have used their herbal knowledge to influence their hormone balance. Present-day intersex trans man and shaman Raven Kaldera notes that the Enarees "ate a lot of licorice root - so popular among them that the Greeks to whom they exported it referred to it as 'the Scythian root' - which is also an anti-androgen."<ref name="enarees kaldera">{{cite web\|author=Raven Kaldera\|title=Ergi: The Way of the Third\| \|work=Northern-Tradition Shamanism \|archive-url=https://web.archive.org/web/20130501152328/http://www.northernshamanism.org/shamanic-techniques/gender-sexuality/ergi-the-way-of-the-third.html\|url=http://www.northernshamanism.org/shamanic-techniques/gender-sexuality/ergi-the-way-of-the-third.html\| archive-date=1 May 2013}}</ref> Between all these treatments, the Enarees could have had the most medically advanced physical transition in the ancient world.		In her PhD thesis about trans history and spirituality, trans woman Helen Savage noted another way that the importance of horses in Scythian culture may have led to the Enarees' discovery of another method of gender transition: "The Roman poet Ovid, who was exiled to the borders of the Scythian steppe in the first century BC, provides a tantalising hint of the practice there of drinking mare's urine, a substance so high in oestrogens that it is still used as the source of a proprietary drug, 'premarin', widely used still for hormone replacement therapy -- and to feminise male-to-female transsexuals."<ref name="enarees savage 74">Helen Savage. (2006) "Changing sex? : transsexuality and Christian theology." Doctoral thesis, Durham University. http://etheses.dur.ac.uk/3364/</ref> The Enarees may have practiced the world's earliest-known hormone therapy for trans-feminine people. The practice of using mare's urine for oestrogen therapy was lost for hundreds of years, until being independently discovered by scientists in the 1930s CE.<ref name="SchachterMarrian1938">{{cite journal\|last1=Schachter\|first1=B.\|last2=Marrian\|first2=G. F.\|title=The isolation of estrone sulfate from the urine of pregnant mares\|journal=Journal of Biological Chemistry\|volume=126\|year=1938\|pages=663–669}}</ref> This discovery was developed into Premarin in the 1940s, the first commercial oestrogen replacement drug in Western medicine,<ref name=MDD>Jim Kling October 2000 [http://pubs.acs.org/subscribe/archive/mdd/v03/i08/html/kling.html The Strange Case of Premarin] Modern Drug Discovery (3):8 46–52</ref> and still one of the most widely used today. The Enarees may also have used their herbal knowledge to influence their hormone balance. Present-day intersex trans man and shaman Raven Kaldera notes that the Enarees "ate a lot of licorice root - so popular among them that the Greeks to whom they exported it referred to it as 'the Scythian root' - which is also an anti-androgen."<ref name="enarees kaldera">{{cite web\|author=Raven Kaldera\|title=Ergi: The Way of the Third\| work=Northern-Tradition Shamanism \|archive-url=https://web.archive.org/web/20130501152328/http://www.northernshamanism.org/shamanic-techniques/gender-sexuality/ergi-the-way-of-the-third.html\|url=http://www.northernshamanism.org/shamanic-techniques/gender-sexuality/ergi-the-way-of-the-third.html\| archive-date=1 May 2013}}</ref> Between all these treatments, the Enarees could have had the most medically advanced physical transition in the ancient world.

	According to Herodotus, outsiders said that in the 7th century BCE, a band of Scythians had plundered a temple to Aphrodite Urania, a Greek goddess born from the severed genitals of the god Uranus. As punishment, that goddess had cursed the Enarees with "a female disease," that is, that the Enarees wanted to become women. Other parts of Herodotus's description do not support this, so it seems the Scythians themselves did not tell this legend, and did not see the Enarees' condition as punishment.<ref name="enarees phillips" /> Herodotus described the method of fortune-telling that the Enarees practiced:		According to Herodotus, outsiders said that in the 7th century BCE, a band of Scythians had plundered a temple to Aphrodite Urania, a Greek goddess born from the severed genitals of the god Uranus. As punishment, that goddess had cursed the Enarees with "a female disease," that is, that the Enarees wanted to become women. Other parts of Herodotus's description do not support this, so it seems the Scythians themselves did not tell this legend, and did not see the Enarees' condition as punishment.<ref name="enarees phillips" /> Herodotus described the method of fortune-telling that the Enarees practiced:
Line 363:		Line 363:

	{{Clear}}		{{Clear}}

	===The six genders in classical Judaism===		===The six genders in classical Judaism===

Mousey: fix ref

2023-11-29T21:37:37Z

fix ref

← Older revision		Revision as of 21:37, 29 November 2023
Line 343:		Line 343:

	* '''Name of identity:''' Enarees, Enareis, or Anarieis (ἐναρής).<ref name="enarees phillips">Phillips, E. D. “The Scythian Domination in Western Asia: Its Record in History, Scripture and Archaeology.” World Archaeology, vol. 4, no. 2, 1972, pp. 129–130. JSTOR, www.jstor.org/stable/123971. Accessed 13 Jan. 2020.</ref> The ancient Greek historian Herodotus said this means "men-women" or "effeminates."<ref name="enarees phillips" /> Some modern historians notice that it does not look like a Scythian word, but seems to have been from Greek for "Accursed."<ref name="enarees west">West, Stephanie. “Introducing the Scythians: Herodotus on Koumiss (4.2).” ''Museum Helveticum'', vol. 56, no. 2, 1999, pp. 83. JSTOR, www.jstor.org/stable/24821090. Accessed 13 Jan. 2020.</ref> It is not known today what the Enarees called themselves.		* '''Name of identity:''' Enarees, Enareis, or Anarieis (ἐναρής).<ref name="enarees phillips">Phillips, E. D. “The Scythian Domination in Western Asia: Its Record in History, Scripture and Archaeology.” World Archaeology, vol. 4, no. 2, 1972, pp. 129–130. JSTOR, www.jstor.org/stable/123971. Accessed 13 Jan. 2020.</ref> The ancient Greek historian Herodotus said this means "men-women" or "effeminates."<ref name="enarees phillips" /> Some modern historians notice that it does not look like a Scythian word, but seems to have been from Greek for "Accursed."<ref name="enarees west">West, Stephanie. “Introducing the Scythians: Herodotus on Koumiss (4.2).” ''Museum Helveticum'', vol. 56, no. 2, 1999, pp. 83. JSTOR, www.jstor.org/stable/24821090. Accessed 13 Jan. 2020.</ref> It is not known today what the Enarees called themselves.
	* '''Culture:''' The Scythians, who were Eurasian nomadic horseriders. They lived in regions that are now the modern-day countries of Russia, Ukraine, Iran, Egypt, and neighboring countries. They had contact with many more, due to their use of the Silk Road.<ref name="Beckwith58">{{~~harvnb~~\|Beckwith\|2009\|pp=58–70}}</ref>		* '''Culture:''' The Scythians, who were Eurasian nomadic horseriders. They lived in regions that are now the modern-day countries of Russia, Ukraine, Iran, Egypt, and neighboring countries. They had contact with many more, due to their use of the Silk Road.<ref name="Beckwith58">{{cite book \|last1=Beckwith\|first1=Christopher I. \|title = Empires of the Silk Road: A History of Central Eurasia from the Bronze Age to the Present \|date =2009\| publisher = Princeton University Press \|pages=58–70}}</ref>
	* '''Era:''' As far back as the 7th century BCE, to as late as the 3rd century CE		* '''Era:''' As far back as the 7th century BCE, to as late as the 3rd century CE
	* '''Description of sex/gender:''' AMAB and feminine		* '''Description of sex/gender:''' AMAB and feminine

InternetArchiveBot: Rescuing 3 sources and tagging 0 as dead.) #IABot (v2.0.9.5

2023-07-28T00:19:15Z

Rescuing 3 sources and tagging 0 as dead.) #IABot (v2.0.9.5

← Older revision		Revision as of 00:19, 28 July 2023
Line 43:		Line 43:
	* '''Culture:''' Hausa people of sub-Saharan Africa		* '''Culture:''' Hausa people of sub-Saharan Africa
	* '''Era:'''		* '''Era:'''
	* '''Description of sex/gender:''' AMAB and feminine. The 'yan daudu "are categorized as neither male nor female but as an ambiguous middle category."<ref>{{cite journal \|title=Hausa concepts of masculinity and the 'Yan Daudu \|journal=Journal of Men, Masculinities and Spirituality \|date=January 2007 \|volume=1 \|issue=1 \|last=Salamone \|first=Frank A. \|url=https://link.gale.com/apps/doc/A189052344/LitRC?u=anon~ab905509&sid=googleScholar&xid=5446ee4e}}</ref>		* '''Description of sex/gender:''' AMAB and feminine. The 'yan daudu "are categorized as neither male nor female but as an ambiguous middle category."<ref>{{cite journal \|title=Hausa concepts of masculinity and the 'Yan Daudu \|journal=Journal of Men, Masculinities and Spirituality \|date=January 2007 \|volume=1 \|issue=1 \|last=Salamone \|first=Frank A. \|url=https://link.gale.com/apps/doc/A189052344/LitRC?u=anon~ab905509&sid=googleScholar&xid=5446ee4e \|access-date=2022-04-08 \|archive-date=2022-08-08 \|archive-url=https://web.archive.org/web/20220808124002/https://link.gale.com/apps/doc/A189052344/LitRC?u=anon~ab905509&sid=googleScholar&xid=5446ee4e \|url-status=dead }}</ref>
	* '''Role in society:'''		* '''Role in society:'''

Line 110:		Line 110:
	* '''Role in society:''' mostly women's work, but also men's work<ref name="muxe cobelo" /><ref name="Lynn 2002"/><ref>MIANO, M. (2002). Hombre, mujer y muxe’ en el Istmo de Tehuantepec. México: Plaza y Valdés. CONACULTA-INAH.</ref>		* '''Role in society:''' mostly women's work, but also men's work<ref name="muxe cobelo" /><ref name="Lynn 2002"/><ref>MIANO, M. (2002). Hombre, mujer y muxe’ en el Istmo de Tehuantepec. México: Plaza y Valdés. CONACULTA-INAH.</ref>

	In Mexico, the Zapotec people recognize the ''muxe'', who are assigned male at birth, and prefer to wear traditional women's styles of clothing and fashionable make-up. ''Muxes'' are thought to be usually attracted to men, though some ''muxes'' marry women.<ref name="muxe cobelo" /><ref name="Lynn 2002">Stephen, Lynn (2002). "Latin American Perspectives," Issue 123, Vol.29 No.2, March 2002, pp. 41-59. {{cite web \|url= http://www.uky.edu/~tmute2/mexico/MexWeb/Mex+PDFs/stephan-gender-zapotec.pdf \|title= ''Sexualities and Genders in Zapotec Oaxaca.'' \|archiveurl= https://web.archive.org/web/20070129073904/http://www.uky.edu/~tmute2/mexico/MexWeb/Mex%20PDFs/stephan-gender-zapotec.pdf \|archivedate= 2007-01-29 \|df= }} {{small\|(98.6 [[Kibibyte\|KiB]])}}</ref> ''Muxes'' may consider themselves homosexual, heterosexual, or asexual.<ref name="muxe bbc" /> (Men who are not ''muxe,'' and who have relationships with ''muxe,'' are called ''mayetes'', and are not socially thought of as gay for doing so.<ref name="muxe bbc" /> ''Muxes'' themselves have various opinions about whether such men are really gay or straight.<ref name="muxe cobelo" />) A person recognizes from early childhood that they want to be a ''muxe'', based on their own natural instincts.<ref name="muxe cobelo" /> They usually do not seek [[surgery\|gender-affirming surgery]].<ref name="muxe cobelo" /> Today, ''muxe'' are accepted and integrated in society, whereas gay men and trans women are not accepted as much, though this varies by the amount of Westernization in a given community.<ref name="muxe cobelo" /> One ''muxe'' named Gala who was interviewed in 2015 explained, "We are not men or women [...] We are a third gender. Men are men and women are women— and ''muxes'' are ''muxes''. Is that simple."<ref name="muxe cobelo" /> Much the same definition was given in a 2018 BBC interview with another ''muxe'' named Felina, who runs a group for ''muxe'' founded in the 1970s, ''[https://www.lasintrepidas.com/ Las Auténticas Intrepidas Buscadoras del Peligro]'' (The Authentic Intrepid Danger Seekers).<ref name="muxe cobelo" /><ref name="muxe bbc">Ola Synowiec. "The third gender of southern Mexico." November 26, 2018. ''BBC.'' http://www.bbc.com/travel/story/20181125-the-third-gender-of-southern-mexico</ref> Another ''muxe'', performance artist [[Lukas Avendaño]];<ref>{{Cite journal\|last=Stambaugh\|first=Antonio Prieto\|date=2014-01-01\|title=RepresentaXión" de un muxe: la identidad performática de Lukas Avendaño\|url=https://muse.jhu.edu/journals/latin_american_theatre_review/v048/48.1.stambaugh.html\|journal=Latin American Theatre Review\|volume=48\|issue=1\|pages=31–53\|doi=10.1353/ltr.2014.0030\|s2cid=141999742\|issn=2161-0576}}</ref>, explained in a 2017 interview that not all ''muxe'' identify the same way, and some ''muxe'' do identify as women.<ref name="muxe cruz">Mónica Cruz. "Muxes: una comunidad en Oaxaca desafía los conceptos tradicionales de la identidad y el género." ''Verne.'' February 2, 2017. https://verne.elpais.com/verne/2017/01/31/mexico/1485834145_612368.html</ref> In the Zapotec language, there is no grammatical gender, which makes it easier. The Spanish language has only masculine and feminine, so ''muxe'' have to choose one, even though many ''muxe'' do not feel like either.<ref name="muxe cruz" /> In recent years, ''muxe'' have campaigned for the right to use the [[toilets\|restroom]] of their preference: some ''muxe'' (''gunaa muxe'', who think of themselves as like trans women) feel safer in the women's restroom, whereas other ''muxe'' (''nguiiu muxe'', who think of themselves as like feminine gay men) prefer the men's restroom.<ref name="muxe cruz" /> One study estimates that 6% of people assigned male at birth in an Isthmus Zapotec community in the early 1970s were ''muxe''.<ref>Rymph, David (1974). ''Cross-sex behavior in an Isthmus Zapotec village.'' Paper presented at the annual meeting of the American Anthropological Association, Mexico City.</ref> Notable ''muxes'' include human rights activist [[Amaranta Gómez Regalado]] (b. 1977), who gained international prominence as the first trans candidate of Mexico, in the 2003 Oaxaca state elections;<ref name="muxe bbc" /><ref>{{Cite news\|url=http://www.jornada.unam.mx/2003/06/05/ls-amaranta.html\|title=La nueva visibilidad lésbico-gay\|last=Medina\|first=Antonio\|date=June 5, 2003\|work=LETRA S\|access-date=March 13, 2016\|via=La Jornada}}</ref><ref>{{Cite web \|url=//www.copenhagen2009.org/Conference/Keynote_Speakers/Amaranta_Gomez_Regalado.aspx \|title=Archived profile from Amaranta Gómez Regalado for the WorldOut Games in Copenhagen 2009 \|last= \|first= \|date=January 11, 2016 \|website=Amaranta Gómez Regalado – WorldOut Games 2009 \|publisher=Wayback Machine Internet Archive \|access-date=March 13, 2016 \|archiveurl=https://web.archive.org/web/20090721073144/http://www.copenhagen2009.org/Conference/Keynote_Speakers/Amaranta_Gomez_Regalado.aspx \|archivedate=July 21, 2009 \|df= }}</ref> and food vendor [[Marven]], ''Lady Tacos de Canasta'', who became famous in a viral video taken while she was selling food at a pride parade in 2016, and has been featured on multiple media outlets since.<ref>{{Cite web\|url=https://www.chilango.com/comida/lady-tacos-de-canasta/\|title=Lady Tacos de Canasta: hay de chapulines, iguana, arroz con leche...\|last1=M\|first1=Sthefany\|last2=ujano\|date=2018-08-28\|language=es-MX\|access-date=2019-08-12}}</ref><ref>{{Cite web\|url=https://www.milenio.com/policia/lady-tacos-canasta-policias-agreden-tiran-puesto\|title=A Lady Tacos de Canasta, policías la agreden y le tiran su puesto\|website=www.milenio.com\|access-date=2019-08-12}}</ref><ref>{{Cite web\|url=https://heraldodemexico.com.mx/tendencias/autoridades-intentan-retirar-a-lady-tacos-de-canasta-en-alcaldia-cuauhemoc/\|title=Autoridades intentan retirar a Lady tacos de canasta, en alcaldía Cuauhémoc\|date=2019-07-29\|website=El Heraldo de México\|language=es-MX\|access-date=2019-08-12}}</ref><ref>{{Cite web\|url=https://culturacolectiva.com/movies/taco-chronicles-netflix-mexico-food-documentary-review\|title='The Taco Chronicles' Does Justice To Mexico's Misunderstood Street Food Staple\|date=2019-07-18\|website=culturacolectiva.com\|language=English\|access-date=2019-08-12}}</ref>		In Mexico, the Zapotec people recognize the ''muxe'', who are assigned male at birth, and prefer to wear traditional women's styles of clothing and fashionable make-up. ''Muxes'' are thought to be usually attracted to men, though some ''muxes'' marry women.<ref name="muxe cobelo" /><ref name="Lynn 2002">Stephen, Lynn (2002). "Latin American Perspectives," Issue 123, Vol.29 No.2, March 2002, pp. 41-59. {{cite web \|url= http://www.uky.edu/~tmute2/mexico/MexWeb/Mex+PDFs/stephan-gender-zapotec.pdf \|title= ''Sexualities and Genders in Zapotec Oaxaca.'' \|archiveurl= https://web.archive.org/web/20070129073904/http://www.uky.edu/~tmute2/mexico/MexWeb/Mex%20PDFs/stephan-gender-zapotec.pdf \|archivedate= 2007-01-29 \|df= }} {{small\|(98.6 [[Kibibyte\|KiB]])}}</ref> ''Muxes'' may consider themselves homosexual, heterosexual, or asexual.<ref name="muxe bbc" /> (Men who are not ''muxe,'' and who have relationships with ''muxe,'' are called ''mayetes'', and are not socially thought of as gay for doing so.<ref name="muxe bbc" /> ''Muxes'' themselves have various opinions about whether such men are really gay or straight.<ref name="muxe cobelo" />) A person recognizes from early childhood that they want to be a ''muxe'', based on their own natural instincts.<ref name="muxe cobelo" /> They usually do not seek [[surgery\|gender-affirming surgery]].<ref name="muxe cobelo" /> Today, ''muxe'' are accepted and integrated in society, whereas gay men and trans women are not accepted as much, though this varies by the amount of Westernization in a given community.<ref name="muxe cobelo" /> One ''muxe'' named Gala who was interviewed in 2015 explained, "We are not men or women [...] We are a third gender. Men are men and women are women— and ''muxes'' are ''muxes''. Is that simple."<ref name="muxe cobelo" /> Much the same definition was given in a 2018 BBC interview with another ''muxe'' named Felina, who runs a group for ''muxe'' founded in the 1970s, ''[https://web.archive.org/web/20190413022002/https://www.lasintrepidas.com/ Las Auténticas Intrepidas Buscadoras del Peligro]'' (The Authentic Intrepid Danger Seekers).<ref name="muxe cobelo" /><ref name="muxe bbc">Ola Synowiec. "The third gender of southern Mexico." November 26, 2018. ''BBC.'' http://www.bbc.com/travel/story/20181125-the-third-gender-of-southern-mexico</ref> Another ''muxe'', performance artist [[Lukas Avendaño]];<ref>{{Cite journal\|last=Stambaugh\|first=Antonio Prieto\|date=2014-01-01\|title=RepresentaXión" de un muxe: la identidad performática de Lukas Avendaño\|url=https://muse.jhu.edu/journals/latin_american_theatre_review/v048/48.1.stambaugh.html\|journal=Latin American Theatre Review\|volume=48\|issue=1\|pages=31–53\|doi=10.1353/ltr.2014.0030\|s2cid=141999742\|issn=2161-0576}}</ref>, explained in a 2017 interview that not all ''muxe'' identify the same way, and some ''muxe'' do identify as women.<ref name="muxe cruz">Mónica Cruz. "Muxes: una comunidad en Oaxaca desafía los conceptos tradicionales de la identidad y el género." ''Verne.'' February 2, 2017. https://verne.elpais.com/verne/2017/01/31/mexico/1485834145_612368.html</ref> In the Zapotec language, there is no grammatical gender, which makes it easier. The Spanish language has only masculine and feminine, so ''muxe'' have to choose one, even though many ''muxe'' do not feel like either.<ref name="muxe cruz" /> In recent years, ''muxe'' have campaigned for the right to use the [[toilets\|restroom]] of their preference: some ''muxe'' (''gunaa muxe'', who think of themselves as like trans women) feel safer in the women's restroom, whereas other ''muxe'' (''nguiiu muxe'', who think of themselves as like feminine gay men) prefer the men's restroom.<ref name="muxe cruz" /> One study estimates that 6% of people assigned male at birth in an Isthmus Zapotec community in the early 1970s were ''muxe''.<ref>Rymph, David (1974). ''Cross-sex behavior in an Isthmus Zapotec village.'' Paper presented at the annual meeting of the American Anthropological Association, Mexico City.</ref> Notable ''muxes'' include human rights activist [[Amaranta Gómez Regalado]] (b. 1977), who gained international prominence as the first trans candidate of Mexico, in the 2003 Oaxaca state elections;<ref name="muxe bbc" /><ref>{{Cite news\|url=http://www.jornada.unam.mx/2003/06/05/ls-amaranta.html\|title=La nueva visibilidad lésbico-gay\|last=Medina\|first=Antonio\|date=June 5, 2003\|work=LETRA S\|access-date=March 13, 2016\|via=La Jornada}}</ref><ref>{{Cite web \|url=//www.copenhagen2009.org/Conference/Keynote_Speakers/Amaranta_Gomez_Regalado.aspx \|title=Archived profile from Amaranta Gómez Regalado for the WorldOut Games in Copenhagen 2009 \|last= \|first= \|date=January 11, 2016 \|website=Amaranta Gómez Regalado – WorldOut Games 2009 \|publisher=Wayback Machine Internet Archive \|access-date=March 13, 2016 \|archiveurl=https://web.archive.org/web/20090721073144/http://www.copenhagen2009.org/Conference/Keynote_Speakers/Amaranta_Gomez_Regalado.aspx \|archivedate=July 21, 2009 \|df= }}</ref> and food vendor [[Marven]], ''Lady Tacos de Canasta'', who became famous in a viral video taken while she was selling food at a pride parade in 2016, and has been featured on multiple media outlets since.<ref>{{Cite web\|url=https://www.chilango.com/comida/lady-tacos-de-canasta/\|title=Lady Tacos de Canasta: hay de chapulines, iguana, arroz con leche...\|last1=M\|first1=Sthefany\|last2=ujano\|date=2018-08-28\|language=es-MX\|access-date=2019-08-12}}</ref><ref>{{Cite web\|url=https://www.milenio.com/policia/lady-tacos-canasta-policias-agreden-tiran-puesto\|title=A Lady Tacos de Canasta, policías la agreden y le tiran su puesto\|website=www.milenio.com\|access-date=2019-08-12}}</ref><ref>{{Cite web\|url=https://heraldodemexico.com.mx/tendencias/autoridades-intentan-retirar-a-lady-tacos-de-canasta-en-alcaldia-cuauhemoc/\|title=Autoridades intentan retirar a Lady tacos de canasta, en alcaldía Cuauhémoc\|date=2019-07-29\|website=El Heraldo de México\|language=es-MX\|access-date=2019-08-12\|archive-date=2021-03-08\|archive-url=https://web.archive.org/web/20210308130228/https://heraldodemexico.com.mx/tendencias/autoridades-intentan-retirar-a-lady-tacos-de-canasta-en-alcaldia-cuauhemoc/\|url-status=dead}}</ref><ref>{{Cite web\|url=https://culturacolectiva.com/movies/taco-chronicles-netflix-mexico-food-documentary-review\|title='The Taco Chronicles' Does Justice To Mexico's Misunderstood Street Food Staple\|date=2019-07-18\|website=culturacolectiva.com\|language=English\|access-date=2019-08-12}}</ref>

	{{Clear}}		{{Clear}}

InternetArchiveBot: Rescuing 1 sources and tagging 0 as dead.) #IABot (v2.0.9.5

2023-07-24T23:17:41Z

Rescuing 1 sources and tagging 0 as dead.) #IABot (v2.0.9.5

← Older revision		Revision as of 23:17, 24 July 2023
Line 314:		Line 314:
	* '''Role in society:''' "Women's work," according to local traditional gender roles, such as looking after children, housework, and running errands. Sex work. Priests, and a source of good luck.<ref name="NaplesLDM" />		* '''Role in society:''' "Women's work," according to local traditional gender roles, such as looking after children, housework, and running errands. Sex work. Priests, and a source of good luck.<ref name="NaplesLDM" />

	In Italy, the femminielli are people who were assigned male at birth, and who begin to express femininity in mannerisms and clothing preferences from early childhood.<ref name="Femminiello Portland" /> They continue to do so into old age. However, they do not hide that they were assigned male at birth.<ref name="Femminiello Portland" /> The locals have always been accepting of the femminielli, and see them as good luck.<ref name="Femminiello Portland" /><ref name="NaplesLDM" /> Neapolitans invite a femminiello to come with them when they gamble in order to improve their luck,<ref name="Femminiello Portland" /> and mothers ask feminielli to bless their new-born babies.<ref name="NaplesLDM" /> There is a Neapolitan proverb: "If you need good luck, get blessed by a queer priest" (which uses a pejorative word rather than the word femminiello).<ref name="NaplesLDM" /> The femminielli are said to come from all over Europe to Torre del Greco to hold a secret and sacred ceremony once a year, ''figliata dei femminielli'' ("marriage of the femminielli"), led by priests from a modern continuation of the [[gender-variant identities worldwide#Gallae\|Gallae]] priesthood of the goddess Cybele, which came to Rome from western Asia in antiquity.<ref name="NaplesLDM" /> The ''figliata'' has been practiced for centuries, only temporarily suspended during World War II, and then resumed after the war.<ref name="NaplesLDM" /> In the ''figliata'', the femminielli wed one another at sunset in front of a closed church. Nine months later, they simulate giving birth, and then celebrate with a banquet.<ref name="femminiello huffpost">Giuseppe Melillo. "Una storia antica: Napoli, i femminielli e la figliata." ''Huffington Post'' (magazine). January 24, 2018. Retrieved July 28, 2020. https://www.huffingtonpost.it/giuseppe-melillo/una-storia-antica-napoli-i-femminielli-e-la-figliata_a_23339374/</ref> The remote mountain church at Montevergine is built atop what was once a temple to Cybele. Its icon, the Madonna of Transformation, Mamma Schiavona, "serving mother," is the Catholic syncretization of Cybele. According to legend, in 1256 CE, a mob had beaten a male-male couple, and then Mamma Schiavona miraculously saved the lives of the couple, so they lived happily ever after.<ref name="RoadsAndKingdoms" /> Ever since then, she has been seen as a patron of femminielli, who have gone on pilgrimage to that church for the procession of Candlemas, February 2, called ''juta dei femminielli''. It is celebrated with the long and energetic tammurriata dance, and a candle-lit procession, by pilgrims who are visibly gender nonconforming. The celebrants chant, "''Non c'è uomo che non sia femmina e non c'è femmina che non sia uomo''" ("There is no man who is not female and there is no female who is not man.")<ref name="femminiello huffpost" /> In 2002, a priest at Montevergine threw out a group of pilgrims who were LGBT, because he was offended by their tambourine and castanet playing.<ref name="RoadsAndKingdoms" /> (At festivals, femminielli use musical instruments such as bells and tambourines, which also came from the worship of Cybele.<ref name="NaplesLDM" />) In response, hundreds of pilgrims who were LGBT activists and allies came to Montevergine two weeks later, and established the festival of Candlemas as also being Femminiello Pride.<ref name="RoadsAndKingdoms" />		In Italy, the femminielli are people who were assigned male at birth, and who begin to express femininity in mannerisms and clothing preferences from early childhood.<ref name="Femminiello Portland" /> They continue to do so into old age. However, they do not hide that they were assigned male at birth.<ref name="Femminiello Portland" /> The locals have always been accepting of the femminielli, and see them as good luck.<ref name="Femminiello Portland" /><ref name="NaplesLDM" /> Neapolitans invite a femminiello to come with them when they gamble in order to improve their luck,<ref name="Femminiello Portland" /> and mothers ask feminielli to bless their new-born babies.<ref name="NaplesLDM" /> There is a Neapolitan proverb: "If you need good luck, get blessed by a queer priest" (which uses a pejorative word rather than the word femminiello).<ref name="NaplesLDM" /> The femminielli are said to come from all over Europe to Torre del Greco to hold a secret and sacred ceremony once a year, ''figliata dei femminielli'' ("marriage of the femminielli"), led by priests from a modern continuation of the [[gender-variant identities worldwide#Gallae\|Gallae]] priesthood of the goddess Cybele, which came to Rome from western Asia in antiquity.<ref name="NaplesLDM" /> The ''figliata'' has been practiced for centuries, only temporarily suspended during World War II, and then resumed after the war.<ref name="NaplesLDM" /> In the ''figliata'', the femminielli wed one another at sunset in front of a closed church. Nine months later, they simulate giving birth, and then celebrate with a banquet.<ref name="femminiello huffpost">Giuseppe Melillo. "Una storia antica: Napoli, i femminielli e la figliata." ''Huffington Post'' (magazine). January 24, 2018. Retrieved July 28, 2020. https://web.archive.org/web/20211020140835/https://www.huffingtonpost.it/giuseppe-melillo/una-storia-antica-napoli-i-femminielli-e-la-figliata_a_23339374/</ref> The remote mountain church at Montevergine is built atop what was once a temple to Cybele. Its icon, the Madonna of Transformation, Mamma Schiavona, "serving mother," is the Catholic syncretization of Cybele. According to legend, in 1256 CE, a mob had beaten a male-male couple, and then Mamma Schiavona miraculously saved the lives of the couple, so they lived happily ever after.<ref name="RoadsAndKingdoms" /> Ever since then, she has been seen as a patron of femminielli, who have gone on pilgrimage to that church for the procession of Candlemas, February 2, called ''juta dei femminielli''. It is celebrated with the long and energetic tammurriata dance, and a candle-lit procession, by pilgrims who are visibly gender nonconforming. The celebrants chant, "''Non c'è uomo che non sia femmina e non c'è femmina che non sia uomo''" ("There is no man who is not female and there is no female who is not man.")<ref name="femminiello huffpost" /> In 2002, a priest at Montevergine threw out a group of pilgrims who were LGBT, because he was offended by their tambourine and castanet playing.<ref name="RoadsAndKingdoms" /> (At festivals, femminielli use musical instruments such as bells and tambourines, which also came from the worship of Cybele.<ref name="NaplesLDM" />) In response, hundreds of pilgrims who were LGBT activists and allies came to Montevergine two weeks later, and established the festival of Candlemas as also being Femminiello Pride.<ref name="RoadsAndKingdoms" />

	{{Clear}}		{{Clear}}

InternetArchiveBot: Rescuing 4 sources and tagging 0 as dead.) #IABot (v2.0.9.5

2023-07-19T13:37:33Z

Rescuing 4 sources and tagging 0 as dead.) #IABot (v2.0.9.5

← Older revision		Revision as of 13:37, 19 July 2023
Line 168:		Line 168:
	* '''Role in society:'''		* '''Role in society:'''

	In classical Arabic writings, people called Mukhannathun were queer people who were assigned male at birth. They were analogous to transgender women, or to very feminine gay men, depending on the individual. In Sunan Abu-Dawud, Book 41, Number 4910, Mohammed said to exile a mukhannath, and said not to kill them.<ref>USC-MSA compendium of Muslim Text: Partial Translation of Sunan Abu-Dawud, Book 41:General Behavior (Kitab Al-Adab), Number 4910 ~~http~~://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/abudawud/041.sat.html#041.4910</ref> At one point during the Umayyad dynasty, a caliph ordered that all mukhannathun should be castrated. In response to this, a group of mukhannathun are recorded as having this conversation about it: "This is simply a circumcision which we must undergo again." "Or rather the Greater Circumcision!" "With castration I have become a mukhannath in truth!" "Or rather we have become women in truth!" "We have been spared the trouble of carrying around a spout for urine." "What would we do with an unused weapon anyway?"<ref>{{cite journal\|last=Rowson\|first=Everett K. \|date=October 1991\| url=http://www.williamapercy.com/wiki/images/The_effeminates_of_early_medina.pdf\| title=The Effeminates of Early Medina\|journal=Journal of the American Oriental Society 111 (4)\|page= 671–693\|doi=10.2307/603399 \|jstor= 603399}}</ref>		In classical Arabic writings, people called Mukhannathun were queer people who were assigned male at birth. They were analogous to transgender women, or to very feminine gay men, depending on the individual. In Sunan Abu-Dawud, Book 41, Number 4910, Mohammed said to exile a mukhannath, and said not to kill them.<ref>USC-MSA compendium of Muslim Text: Partial Translation of Sunan Abu-Dawud, Book 41:General Behavior (Kitab Al-Adab), Number 4910 https://web.archive.org/web/20230130050923/https://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/abudawud/041.sat.html#041.4910</ref> At one point during the Umayyad dynasty, a caliph ordered that all mukhannathun should be castrated. In response to this, a group of mukhannathun are recorded as having this conversation about it: "This is simply a circumcision which we must undergo again." "Or rather the Greater Circumcision!" "With castration I have become a mukhannath in truth!" "Or rather we have become women in truth!" "We have been spared the trouble of carrying around a spout for urine." "What would we do with an unused weapon anyway?"<ref>{{cite journal\|last=Rowson\|first=Everett K.\|date=October 1991\|url=http://www.williamapercy.com/wiki/images/The_effeminates_of_early_medina.pdf\|title=The Effeminates of Early Medina\|journal=Journal of the American Oriental Society 111 (4)\|page=671–693\|doi=10.2307/603399\|jstor=603399\|access-date=2020-04-13\|archive-date=2008-10-01\|archive-url=https://web.archive.org/web/20081001195534/http://www.williamapercy.com/wiki/images/The_effeminates_of_early_medina.pdf\|url-status=dead}}</ref>

	{{Clear}}		{{Clear}}
Line 196:		Line 196:
	* '''Role in society:''' today, kathoey often have occupations that are usually associated with women, such as in shops, restaurants, and beauty salons, but also in factories (a reflection of Thailand's high proportion of female industrial workers).<ref name="SwinterNsak">Winter S, Udomsak N (2002). [http://www.symposion.com/ijt/ijtvo06no01_04.htm Male, Female and Transgender: Stereotypes and Self in Thailand] {{webarchive\|url=https://web.archive.org/web/20070228130914/http://www.symposion.com/ijt/ijtvo06no01_04.htm \|date=28 February 2007 }}. ''International Journal of Transgenderism''. 6,1</ref> Kathoey also work in entertainment and tourist centres, in cabarets, and as sex workers.<ref name="Tooru Nemoto">{{cite journal\|last=Nemoto\|first=Tooru\|year=2012\|title=HIV-Related Risk Behaviors among Kathoey (Male-to-Female Transgender) Sex Workers in Bangkok, Thailand\|url=\|journal=AIDS Care\|volume=24\|issue=2\|pages=210–9\|doi=10.1080/09540121.2011.597709\|pmc=3242825\|pmid=21780964}}</ref>		* '''Role in society:''' today, kathoey often have occupations that are usually associated with women, such as in shops, restaurants, and beauty salons, but also in factories (a reflection of Thailand's high proportion of female industrial workers).<ref name="SwinterNsak">Winter S, Udomsak N (2002). [http://www.symposion.com/ijt/ijtvo06no01_04.htm Male, Female and Transgender: Stereotypes and Self in Thailand] {{webarchive\|url=https://web.archive.org/web/20070228130914/http://www.symposion.com/ijt/ijtvo06no01_04.htm \|date=28 February 2007 }}. ''International Journal of Transgenderism''. 6,1</ref> Kathoey also work in entertainment and tourist centres, in cabarets, and as sex workers.<ref name="Tooru Nemoto">{{cite journal\|last=Nemoto\|first=Tooru\|year=2012\|title=HIV-Related Risk Behaviors among Kathoey (Male-to-Female Transgender) Sex Workers in Bangkok, Thailand\|url=\|journal=AIDS Care\|volume=24\|issue=2\|pages=210–9\|doi=10.1080/09540121.2011.597709\|pmc=3242825\|pmid=21780964}}</ref>

	In Thailand, ''[[kathoey]]'' can refer to a variety of kinds of LGBT people, but more specifically it means AMAB people who are feminine, and who may seek physical transition, and who do not entirely consider themselves to be men or women.<ref>Winter, Sam (2003). Research and discussion paper: ''Language and identity in transgender: gender wars and the case of the Thai kathoey''. Paper presented at the Hawaii conference on Social Sciences, Waikiki, June 2003. [http://web.hku.hk/~sjwinter/TransgenderASIA/paper_language_and_identity.htm Article online].</ref>		In Thailand, ''[[kathoey]]'' can refer to a variety of kinds of LGBT people, but more specifically it means AMAB people who are feminine, and who may seek physical transition, and who do not entirely consider themselves to be men or women.<ref>Winter, Sam (2003). Research and discussion paper: ''Language and identity in transgender: gender wars and the case of the Thai kathoey''. Paper presented at the Hawaii conference on Social Sciences, Waikiki, June 2003. [https://web.archive.org/web/20220120133549/http://web.hku.hk/~sjwinter/TransgenderASIA/paper_language_and_identity.htm Article online].</ref>

	{{Clear}}		{{Clear}}
Line 214:		Line 214:
	===Mutarajjulat===		===Mutarajjulat===

	* '''Name of identity:''' Mutarajjulat, "women who wish to resemble men."<ref name="bowen">Gary Bowen. "A Dictionary of Words for Masculine Women." ''FTM International.'' May 15, 1995. Retrieved November 5, 1996. ~~http~~://web.archive.org/web/19961105010926/http://www.ftm-intl.org/Wrtngs/ftm-words.gary.html</ref>		* '''Name of identity:''' Mutarajjulat, "women who wish to resemble men."<ref name="bowen">Gary Bowen. "A Dictionary of Words for Masculine Women." ''FTM International.'' May 15, 1995. Retrieved November 5, 1996. https://web.archive.org/web/19961105010926/http://www.ftm-intl.org/Wrtngs/ftm-words.gary.html</ref>
	* '''Culture:''' Islam<ref name="mutarajjulat cook">David Cook. "Women fighting in jihad?" ''Female Terrorism and Militancy: Agency , Utility, and Organization.'' Cindy D. Ness, ed. New York: Routledge, 2008. Pp. 38-39.</ref>		* '''Culture:''' Islam<ref name="mutarajjulat cook">David Cook. "Women fighting in jihad?" ''Female Terrorism and Militancy: Agency , Utility, and Organization.'' Cindy D. Ness, ed. New York: Routledge, 2008. Pp. 38-39.</ref>
	* '''Era:''' ninth through eleventh centuries<ref name="mutarajjulat cook" />		* '''Era:''' ninth through eleventh centuries<ref name="mutarajjulat cook" />